Jesus Revealed (preaching resource for 2/15/26, Epiphany 6: Transfiguration Sunday)

This post exegetes Matthew 16:13-17:27 providing context for the Gospel reading on 2/15/26, the 6th Sunday in Epiphanytide. Insights are drawn from "Kingdom, Grace, Judgment" by Robert Capon, "New Bible Commentary" by RT France, and "Bible Knowledge Commentary" by Louis Barbieri.

"The Transfiguration of Christ" by van Herp
(public domain via Wikimedia Commons)

Introduction

A key theme in Matthew is the revealing of Jesus’ identity. In Matthew 16:16, we find a climactic turning point in the development of this theme. Here Peter affirms his belief that Jesus is the Christ [the Messiah], the Son of the living God.  This ‘confession of faith’ is followed by a series of further revelations confirming what Peter has affirmed. Through these revelations, Jesus’ disciples are called to deeper levels of understanding and commitment. 

1. Peter’s affirmation 

Matthew 16:13-17

13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?" 14 They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets." 15 "But what about you?" he asked. "Who do you say I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God." 17 Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.

The crowds following Jesus identify him as one of the prophets. But Peter’s understanding of Jesus’ identity goes much further. Here in a brief affirmation, Peter makes the definitive statement for which the whole story being told by Matthew has been preparing: Jesus is none other than the Christ, the Son of the living God. This is the first time anyone in Matthew’s gospel has given Jesus the title Christ (‘Messiah’), though Matthew himself has used it in Mat. 1:1, 16, 17, 18; 2:4; 11:2. Jesus’ response to Peter’s affirmation makes it clear that what Peter says is true. It is a revelation to Peter from God himself, and the fact that the one to receive this revelation is Peter, indicates the important role that he will fill in the development of Jesus’ Messianic mission (see Mat. 16:18). Because Peter has come to this conclusion about the person of Christ, great blessings will come into his life.

2. Further revelations 

So as to reinforce Peter’s affirmation, Matthew now presents a series of stories that affirm and further develop what Peter has come to understand.

a. Jesus is builder of the church 

Matthew 16:18-20

18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. 19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he warned his disciples not to tell anyone that he was the Christ.

Commentators often suggest that because the Greek word translated rock (Gk=petra) differs from the Greek word translated Peter (Gk=Petros, a word that also means ‘rock’), that the ‘rock’ Jesus here refers to is not Peter, but Peter’s confession of Jesus as Messiah (or is a reference to Jesus himself). However, others note that this conclusion is unlikely. Two words are used in Greek because petra, the normal word for rock, is feminine in gender, and therefore not suitable for the name of a man (Peter). 

What Jesus seems to be saying here is that Peter, the rock, will indeed have a foundational role in establishing the church. However, note that Jesus refers to the church as 'my church'. This is a remarkable statement since the Greek word here translated ‘church’ is ekklesia. This word is used in the Greek translation of the Old Testament to translate the Hebrew word that refers to the people of God. In essence, Jesus is saying that he is forming a new people of God (his church)! And concerning this people, Jesus says the gates of Hades will not overcome it. Gates of Hades is a poetic expression for death and thus Jesus’ point is that his new community will never die out. Jesus may also have in mind that his death will not prevent what he will do to build his church. Indeed, his death, followed by his resurrection and the outpouring of the Holy Spirit at Pentecost, will launch the church and lead to its stunning growth despite all obstacles.

How is this new people of God (the church) to be governed? Jesus answers in v19, where the Greek verbs are in the future perfect tense, meaning ‘will have been bound’ and ‘will have been loosed’ (see the NIV margin). What Jesus is indicating is that what Peter, as leader of this community, will determine (bind) on earth will have been bound (declared) already in heaven. Jesus’ point is that Peter is to govern not as an overlord, but as a steward. As steward, he is given keys, which symbolize responsibility to regulate the affairs of his Master’s (Jesus’) household. Peter is to exercise this stewardship by declaring what is and is not permissible in the kingdom of heaven (to bind and to loose have this meaning in rabbinic writings). The story of the early years of the church in the book of Acts shows how Peter fulfilled this role. Note as well that this same authority is given to the other disciples (see Mat 18:18, where you is plural; here it is singular). Peter was thus a representative of the founding leaders of Jesus’ church. In v20, Jesus warns his disciples not to tell anyone that he is the Christ, the Messiah. Jesus knows that his rejection by the existing people of God (the Jewish nation) is at hand, but all in God’s timing. They must exercise restraint at this point.

b. Jesus must suffer, die and be raised 

Matthew 16:21-28

21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. 22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!" 23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men." 24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. 25 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. 28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom."

Verse 21 is the first of three formal announcements of what is to come (the other two are Mat. 17:22–23 and Mat. 20:17–19). The formula, From that time on Jesus began marks the beginning of a decisive new phase of Jesus’ mission. Its geographical focus will be Jerusalem, and its end result will be the cross. The disciples will need a radical realignment of their expectations for the Messiah. No doubt, they hope to share in the glory of a conquering, political Messiah. But Jesus states that he, as Messiah, will encounter defeat and death, having first been rejected by Israel’s official leadership. To Peter, this perspective is inconceivable, and thus he protests, expressing the things [expectations] of men. Jesus’ stated mission (the things of God) makes no sense at this point to Peter and the others. That is why Jesus is anxious to damp down popular enthusiasm (v20). Hence his fierce reaction toward Peter in v23. Already the foundation rock (Peter, v18) has become a stumbling-block!

What Jesus wants his disciples to know is that any idea of sharing in the Messiah’s glory must give way to sharing in his humiliation and rejection. Contrary to popular usage in our day, to take up the cross means to set off for public execution, not merely to suffer patiently some irritation. For most of these disciples, as for their Master, doing so will lead to martyrdom. By a powerful play on words in vv25–26 (the same Greek word means both life and soul) Jesus poses the question of what real life is anyway; there are more important considerations then merely physical survival. Indeed, for Jesus, sacrificial death is the way to glory. It is he who will have the last word, and those who are faithful to him will be rewarded. Jesus must die, but before some of his earthly companions also taste death (in martyrdom), they will see that he has conquered and is reigning as king. How they will see it is not specified. Perhaps it will become apparent, in a preliminary sense, in the events of the next week in the transfiguration and, more fully, in Jesus’ resurrection, ascension and heavenly reign. As the kingdom of God grows, and the church becomes increasingly a force to be reckoned with, the kingship of the Son of Man will be established for all to see.

c. Jesus transfigured 

Matthew 17:1-13

1 After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. 2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3 Just then there appeared before them Moses and Elijah, talking with Jesus. 4 Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters-- one for you, one for Moses and one for Elijah." 5 While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" 6 When the disciples heard this, they fell facedown to the ground, terrified. 7 But Jesus came and touched them. "Get up," he said. "Don't be afraid." 8 When they looked up, they saw no one except Jesus. 9 As they were coming down the mountain, Jesus instructed them, "Don't tell anyone what you have seen, until the Son of Man has been raised from the dead." 10 The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?" 11 Jesus replied, "To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." 13 Then the disciples understood that he was talking to them about John the Baptist.

In Mat. 16:28, Jesus declared that some standing with him will not die before they see the Son of Man coming in his kingdom (Mat. 16:28). Now just six days later, Jesus takes Peter, James, and John with him up a high mountain by themselves. This mountain is probably Mount Hermon, near Caesarea Philippi, for Jesus is now in that region (Mat. 16:13). There Jesus is transfigured (the Greek word means “changed in form”) in front of his inner circle of disciples (Mat. 17:2). This is for them a stunning revelation of Jesus’ glory, which is evidenced in his face and garments that become as white as the light. Then Moses and Elijah appear in visible form, talking with Jesus. Why Moses and Elijah? First because it was the popular belief that when the Kingdom is inaugurated these two would return. Secondly because they represent the entire Old Testament revelation: the Law (Moses) and the Prophets (Elijah). 

Sensing the significance of this event, Peter suggests that he erect three shelters, one each for Jesus, Moses and Elijah. Why shelters? Because Peter sees in this event the fulfillment of the Jewish Feast of Tabernacles (Feast of Shelters or Booths), which look backward to Israel’s wanderings in the wilderness for 40 years, and forward to Israel’s full enjoyment of God’s blessings when he would gather His people to the land. Indeed, what Peter is seeing is a manifestation of the Kingdom in its fullness. However, it is a kingdom quite different than his expectations. He is continuing to learn who this Jesus (in whom he has placed his trust), truly is.

While Peter is speaking, a more important voice speaks from out of a bright cloud which now envelops them. It says, This is My Son, whom I love; with Him I am well-pleased. Listen to Him! (compare this to Mat. 3:17) This authentication of the Son of God by the voice of God carries great significance for the disciples. Years later, when Peter writes his second epistle he refers to this event (2 Pet. 1:16-18). This authentication of Jesus by the Father causes the terrified disciples to fall on their faces in worship. When Jesus tells them to get up, they see no one but Jesus. Moses and Elijah are gone. The clear implication is that Jesus replaces the Law and Prophets—he is the full and final revelation of God. He is the promised Messiah, now come. As the group descends the mountain, Jesus tells them not to tell anyone what they have witnessed until after he rises from the dead (see Mat. 16:20). Some people have tried already to make Jesus king by force, and if news of this event were to become commonly known, a huge uprising would result and thus derail the plan God has for his Son.

Though this event provides a taste of the promised Kingdom, the disciples are puzzled. Many are teaching that before Messiah comes, Elijah must return. Jesus affirms this understanding, explaining that Elijah, who must in fact come and restore all things (see Mal 4:5 and Luke 1:17), has come already in the person of John the Baptist, yet his ministry was rejected by the religious leaders. Likewise, Jesus’ ministry is being rejected. The inference of Jesus’ words is that everything necessary to bring in Messiah’s kingdom has been accomplished. The time is thus now. Jesus the promised Messiah, the king of the Kingdom is here.

d. Learning to rely on Jesus

Matthew 17:14-21

14 When they came to the crowd, a man approached Jesus and knelt before him. 15 "Lord, have mercy on my son," he said. "He has seizures and is suffering greatly. He often falls into the fire or into the water. 16 I brought him to your disciples, but they could not heal him." 17 "O unbelieving and perverse generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy here to me." 18 Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment. 19 Then the disciples came to Jesus in private and asked, "Why couldn't we drive it out?" 20 He replied, "Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, 'Move from here to there' and it will move. Nothing will be impossible for you." 21 [but this kind does not go out except by prayer and fasting].

This scene is a contrast to the glory experienced on the mountain. Here, Jesus and his disciples are confronted with human suffering and weakness. The suffering looks like epilepsy, though Jesus treats it as demon-possession. The weakness, which is experienced by this entire generation, is revealed in the disciples’ failure to help this sufferer, due to little faith—so little that it is likened to a mustard seed (a very tiny seed)! However, the point is not the ‘amount’ of human faith one needs to see miracles happen, but the faithfulness and power of God, who is able to achieve the proverbially impossible (moving mountains!). Here Jesus is preparing his disciples for their future ministry. In facing human suffering and weakness (including their own), they must learn to rely on their faithful and powerful Lord and Master. They will deepen this reliance as they practice spiritual disciplines.

e. Jesus will be betrayed 

Matthew 17:22-23

22 When they came together in Galilee, he said to them, "The Son of Man is going to be betrayed into the hands of men. 23 They will kill him, and on the third day he will be raised to life." And the disciples were filled with grief.

The content here is similar to Mat. 16:21, though now Jesus adds the ominous note of being betrayed. As before, Jesus speaks of resurrection following death, but the disciples’ reaction suggests that all they hear is what Jesus says about being betrayed and killed. How can this possibly happen to the Messiah!

f. Jesus the non-conformist 

Matthew 17:24-27

24 After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, "Doesn't your teacher pay the temple tax?" 25 "Yes, he does," he replied. When Peter came into the house, Jesus was the first to speak. "What do you think, Simon?" he asked. "From whom do the kings of the earth collect duty and taxes-- from their own sons or from others?" 26 "From others," Peter answered. "Then the sons are exempt," Jesus said to him. 27 "But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours."

Once again, Jesus confounds the disciple’s expectations. Though most Jews resented Roman taxation, the tax here is the annual two-drachma tax collected for the upkeep of the temple—a matter of Jewish national pride. But Jesus expresses a different viewpoint. The collectors’ question suggests that Jesus has a reputation as a non-conformist. And Jesus meets that expectation by here asserting his independence, in principle: as God’s son he is exempt from the temple tax (see 12:5–6 where Jesus declares, ‘one greater than the temple is here’). However, Jesus is willing to pay the tax in order to avoid giving offence. Now is not the time to cause a ruckus! We are not told whether Peter goes fishing, or whether he succeeded. The point is not in the proposed miracle but in Jesus’ non-conforming attitude to social convention, while still being willing to submit to ruling authority. What Jesus is about to accomplish will come through his death, resurrection and ascension, not through insurrection!

Conclusion

Matthew intends that his readers will put all these stories together, and in doing so will gain a composite picture of Jesus’ identity. Truly, he is far different than many of that day expected (including his own disciples!). But this is not just about knowledge, it’s about commitment—we are called to follow this one now being revealed. He is worthy of our allegiance, and indeed of our worship.